Proverbs 1:10 — Word Study
WLCבְּנִ֡י אִם־ יְפַתּ֥וּךָ חַ֝טָּאִ֗ים אַל־ תֹּבֵֽא׃
BSAMy sonbên [beloved, descendant, child of God] ifʼim [whether or when] sinnerschaṭṭâʼ [those who have committed a crime or sin, lawless ones] entice youpâthâh▸ [deceive, tempt, to do what is wrong] do notʼal [refuse, let not be] yield [to them]ʼâbâh▸ [consent, be willing, evil people, those who would lead you astray]
| Greek | English | Parsing |
|---|---|---|
| בְּנִ֡י | O son my | Noun common masculine singular construct, suffix |
| אִם־ | if | Particle |
| יְפַתּ֥וּךָ | they will entice you | Verb piel imperfect third person masculine plural, suffix |
| חַ֝טָּאִ֗ים | sinners | N-mp |
| אַל־ | may not | Particle |
| תֹּבֵֽא׃ | you be willing | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My son, if sinners entice you, do not yield to them. |
| KJV | ¶ My son, if sinners entice thee, consent thou not. |
| ASV | My son, if sinners entice thee, Consent thou not. |
| YLT | My son, if sinners entice thee be not willing. |
| WEB | My son, if sinners entice you, don’t consent. |
| BBE | My son, if sinners would take you out of the right way, do not go with them. |
The translations agree on the overall message, particularly in the warning against yielding to sinners.
The sentence is structured with a main clause followed by a conditional clause and a prohibitive clause, highlighting the warning nature of the advice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחַטָּא
verbאָבָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 1:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom's Call to the Younggenerated
Proverbs 1:10 is part of a larger discourse where wisdom is personified and calls out to the young, urging them to heed its guidance. The verses surrounding this one emphasize the importance of avoiding the company of those who would lead one astray, particularly sinners who entice others to commit wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 7:21–23 | With her great persuasion she entices him; with her flattering lips she lures him. |
| 2 | Proverbs 13:20 | He who walks with the wise will become wise, but the companion of fools will be destroyed. |
| 3 | Proverbs 20:19 | He who reveals secrets is a constant gossip; avoid the one who babbles with his lips. |
| 4 | Genesis 39:7–13 | and after some time his master’s wife cast her eyes upon Joseph and said, “Sleep with me.” |
| 5 | Judges 16:16–21 | Finally, after she had pressed him daily with her words and pleaded until he was sick to death, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — בֵּן, be.Nigenerated
The word בֵּן (ben) means 'son' and carries the idea of a male child or descendant. It can also refer to a grandson or metaphorically to a member of a group or class, indicating familial or tribal relationships. In this context, it highlights the close relationship between the speaker and the listener, emphasizing care and concern.
As a noun in the construct state, it indicates possession or relationship, suggesting that the son is not just any son, but one who is beloved and has a special bond with the father.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'My son, if sinners entice you, do not yield to them,' maintaining a consistent rendering across several translations, including the KJV and ASV.
Sentence Structuregenerated
The main finite verb is תֹּבֵֽא, you be willing, which governs the entire sentence. The structure consists of a conditional clause introduced by אִם, if, followed by the subject חַטָּאִ֗ים, sinners, and the verb יְפַתּ֥וּךָ, they will entice you. The negative particle אַל introduces the prohibition against yielding.
The sentence's structure emphasizes the conditional nature of the warning: the son is advised to be cautious if he encounters temptation from sinners.
Septuagint Backgroundgenerated
The Septuagint translates בֵּן as υἱέ (huios), which also means 'son' and carries similar familial implications. This shows continuity in the understanding of the relationship between the speaker and the son.
The Greek verb used for 'entice' is προσελκύσω, which suggests a drawing in or attraction, aligning with the Hebrew sense of deception and temptation.
In plain words — the whole versegenerated
Proverbs 1:10 warns a son not to give in to the temptations of sinners. The father advises his son to be cautious and not to follow those who would lead him astray, emphasizing the importance of wisdom and discernment.
Frequently Asked Questionsgenerated
To entice means to attract or lure someone into wrongdoing, often by making it seem appealing.
The father is concerned for his son's moral integrity and wants to protect him from negative influences.
Modern-day enticements could include peer pressure to engage in illegal activities, substance abuse, or immoral behavior.
Resisting temptation involves being aware of potential influences, seeking wisdom, and making conscious choices aligned with one's values.
Reflection Questionsgenerated
- What are some ways I can recognize when I am being enticed to do wrong?
- How does my relationship with my parents or guardians influence my choices?
- What steps can I take to strengthen my resolve against negative influences?
- In what ways can I support friends who may be facing similar temptations?
The early church on this verse — how the Fathers read it
Early church fathers quote this verse to emphasize the importance of moral integrity and the dangers of temptation, offering insights into its application.
Wherefore by Solomon He commands the children to beware: "My son, let not sinners deceive thee, and go not after their ways;Early Church Fathers on Proverbs 1 →
"My son, if sinners entice you," etc. Sinners entice in two ways those whom they deceive, because they either allure them to commit crimes with blandishments, or they uplift deeds already done with favors, as if laudably performed.Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy son, if sinners entice thee,.... Endeavour to seduce thee from thy parents, and draw thee aside from them, from listening to their instructions, advice, and commands; and make use of all plausible
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy son, if sinners entice thee, consent thou not. My son, if sinners entice thee, consent thou not. So Joseph (Genesis 39:7, etc.; Psalms 1:1).
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSinners; eminently so called, as 26:9; such as sell themselves to work all manner of wickedness; particularly thieves, and robbers, and murderers, as appears from the next verses, as also oppressors and cheaters, by comparing this with .
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:10 My son, if sinners entice thee, consent thou not.Ver. 10. If sinners entice thee.] To an ill bargain; to a match of mischief, as Ahab did Jehoshaphat, as Potiphar’ s wife would have done Joseph; and truly, that he yielded not, was no less a wonder, than that those three worthies burnt not in the midst of the fiery furnace. But as the sunshine puts out fire, so did the fear of God the fire of lust. Consent thou not.] But carry a severe rebuke in thy counteuance, as God doth. To rebuke them is the ready way to be rid of them.
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) If sinners entice thee.—A warning against taking part in brigandage, a crime to which Palestine was at all times peculiarly exposed, from the wild character of its formation, and from its neighbourhood to predatory tribes, who would invade the country whenever the weakness of the government gave them an opening. The insecurity to life and property thus occasioned would provide a tempting opportunity for the wilder spirits of the community to seek a livelihood by plunder.
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. If sinners entice thee, consent thou not.] אל תבא al tobe, WILL-not. They can do thee no harm unless thy will join in with them. God's eternal purpose with respect to man is that his will shall be free; or, rather, that the will, which is essentially FREE, shall never be forced nor be forceable by any power. Not even the devil himself can lead a man into sin till he consents. Were it not so, how could God judge the world?
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and CollegesThe Teacher passes from Appeal to Warning: Against Evil Companions. Chap. 1. Proverbs 1:10-1910. sinners] The warning points to a state of society of which indications are to be found not only in the unsettled times “when the Judges ruled” and before the monarchy was firmly established, when “vain” and “discontented” men banded together to lead the life of the outlaw and the freebooter (Judges 11:3; 1 Samuel 22:2); but also in the better ordered periods of Jewish history when Psalmist and prophet inveigh against those who lurk privily in secret to murder the innocent (Psalms 10:8-10), and those whose feet are swift to shed blood (Isaiah 59:7). When our Lord was upon earth such robbing with…
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe first great danger which besets the simple and the young is that of evil companionship. The only safety is to be found in the power of saying “No,” to all such invitations.
Read Albert Barnes on Proverbs 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
My son, if sinners entice you, do not yield to them.
My son, if sinners entice you, don’t consent.
My son, if sinners entice you, do not yield to them.
My child, if sinners try to entice you, do not consent!
Tyndale line
¶ My son, if sinners entice thee, consent thou not.
My son, if sinners entice thee, Consent thou not.
My son, if sinners entice thee, consent thou not.
My son, if sinners entice thee, consent thou not.
My sonne, if sinners doe intise thee, consent thou not.
Strictly literal
My son, if sinners entice thee, consent not.
My son, if sinners entice thee be not willing.
My son, if sinners entice you, do not be willing.
My son, if sinners wish to entice thee, consent thou not.
My son, if sinners try to entice you into their sin, refuse to follow them.
From the Latin
My son, if sinners shall entice thee, consent not to them.
Simplified
My son, if evil people try to tempt you, don't give into them.
My son, if sinners would take you out of the right way, do not go with them.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 1:10 reads, "My son, if sinners entice you, do not yield to them," which is consistent with the general meaning found in the Septuagint, although the exact wording and structure differ due to the nature of translation. The Septuagint matches five out of six words from the Hebrew text, indicating a strong agreement in content, but the specific phrasing and order may vary. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they have not survived in a manner that provides additional textual variants for this particular passage.
בְּנִ֡י אִם־ יְפַתּ֥וּךָ חַ֝טָּאִ֗ים אַל־ תֹּבֵֽא׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 1:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp2ms
חַטָּא (chatta') refers to someone who is sinful or a sinner, indicating a state of being guilty or condemned. It is derived from a root meaning to miss the mark or err. The entries consistently describe this term as relating to offenders and those exposed to condemnation.
[חַטָּא] adj. and n.m. 1. sinful. 2. sinners
base
H2400 חַטָּא 1. sinful. 2. sinners
2400 chatta' khat-taw'
intensively from 2398; a criminal, or one accounted
guilty:--offender, sinful, sinner.
see HEBREW for 02398
חַטָּא (chat.ta) — sinner.
1) sinners
adj
2) sinful
3) exposed to condemnation, reckoned as offenders
N-mp — N-mpHAampa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms